← 盛日卷总目·第三章 监管者说
这不是译本，是辅读层。中文承载文本本身，并逐句标出哪些是塔木德自己的话、 哪些是 施泰因扎尔茨 补入的解释，以及哪些地方翻译必然有所流失。
谢法利亚 的 威廉·戴维森 版用 <b> 标出塔木德原文，其余为
施泰因扎尔茨 补入。下面的比例是逐句从这个标记算出来的，不是判断。
这一面每读 6 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
拉比犹大·哈纳西 说：午后的常献之祭是从早晨那一只推来的。「这一只羊羔」所指的是早晨常献之祭的羊羔，午后那一只是从它推来的。
拉比犹大·哈纳西 说：午后的常献之祭是从早晨那一只推来的。
Rabbi Yehuda HaNasi says: The daily afternoon offering is derived from that of the morning.
「这一只羊羔」所指的是早晨常献之祭的羊羔，午后那一只是从它推来的。
The phrase: “The one lamb,” refers to the lamb of the daily morning offering, and the daily afternoon offering is derived from it.
革玛拉问：照众拉比的意思还说得过去——他们据上文诸节，执定这一节是论午后的常献之祭写的，所以说早晨那一只是从午后那一只推来的。可 拉比犹大·哈纳西 说午后那一只是从早晨那一只推来的，他的理路是什么呢？拉巴·巴尔·乌拉 说：经上说「为这一只羊羔」。上文说过「一只」的，是哪一只羊羔呢？你只得说：那是早晨常献之祭的羊羔（见出埃及记 29:39）。
革玛拉问：照众拉比的意思还说得过去——他们据上文诸节，执定这一节是论午后的常献之祭写的，所以说早晨那一只是从午后那一只推来的。
The Gemara asks: Granted, according to the opinion of the Rabbis who hold that this verse is written with regard to the daily afternoon offering based on the preceding verses, they can explain that the daily morning offering is derived from the daily afternoon offering.
可 拉比犹大·哈纳西 说午后那一只是从早晨那一只推来的，他的理路是什么呢？
However, what is the rationale for the opinion of Rabbi Yehuda HaNasi, who holds that the afternoon offering is derived from the morning offering?
拉巴·巴尔·乌拉 说：经上说「为这一只羊羔」。上文说过「一只」的，是哪一只羊羔呢？
Rabba bar Ulla said that the verse states: “For the one lamb.” Which is the lamb with regard to which it is previously stated: One?
你只得说：那是早晨常献之祭的羊羔（见出埃及记 29:39）。
You must say: That is the lamb of the daily morning offering (see Exodus 29:39).
那么照众拉比，「一只」是什么意思呢？意思是：牠是群中独一无二的那一只。常献之祭所用的羊羔，当是上好的。那么 拉比犹大·哈纳西 从哪里推出这一条呢？革玛拉答：照他的意思，这一条是从经上所写的推来的：「并你们一切上好的还愿祭」（申命记 12:11）。人还愿，当献上好的牲口。那么众拉比怎样解这一节呢？他们解作：一节是说当献的祭当用上好的，一节是说甘心献的祭当用上好的。两节都是必要的，不然这一条便显不出是两样都管。因为一面说，人或者要以为惟有当献的祭才须用上好的牲口。另一面说，人或者要以为惟有甘心献的祭才须用上好的——既不是上好的，倒不如不献。
那么照众拉比，「一只」是什么意思呢？
And according to the Rabbis, what is the meaning of the term: One?
意思是：牠是群中独一无二的那一只。
It means the special lamb that is one in his flock.
常献之祭所用的羊羔，当是上好的。
The lamb for the daily offering should be of the highest quality.
那么 拉比犹大·哈纳西 从哪里推出这一条呢？
And from where does Rabbi Yehuda HaNasi derive that principle?
革玛拉答：照他的意思，这一条是从经上所写的推来的：「并你们一切上好的还愿祭」（申命记 12:11）。
The Gemara answers that in his opinion, the principle is derived from that which is written: “And all the choicest of your vow-offerings” (Deuteronomy 12:11).
人还愿，当献上好的牲口。
One is required to fulfill his vow by offering the animal of the highest quality.
那么众拉比怎样解这一节呢？
And how do the Rabbis interpret this verse?
他们解作：一节是说当献的祭当用上好的，一节是说甘心献的祭当用上好的。
They interpret that one verse refers to the requirement to bring the animal of the highest quality for obligatory offerings and one verse refers to the requirement to bring the animal of the highest quality for gift-offerings.
两节都是必要的，不然这一条便显不出是两样都管。
And both verses are necessary, as otherwise it would not have been clear that this requirement applies to both.
因为一面说，人或者要以为惟有当献的祭才须用上好的牲口。
On the one hand, one might think it is only with regard to obligatory offerings that the animal of the highest quality must be sacrificed.
另一面说，人或者要以为惟有甘心献的祭才须用上好的——既不是上好的，倒不如不献。
On the other hand, one might think it is only with regard to a gift-offering that the animal of the highest quality must be sacrificed, as if it is not of the highest quality, it is better not to sacrifice it at all.
密释纳接着说：大祭司若年老或娇弱，他们就在赎罪日前夕为他烧热水，倒进浸池的冷水里，去其寒气。一条 《巴拉伊塔》 教道，拉比犹大 说：他们在赎罪日前夕把几块铁烧热，扔进浸池的冷水里，去其寒气。革玛拉问：这样岂不是把铁淬硬了么——那可是赎罪日所禁的工。拉夫贝瓦伊 说：那几块铁的热度并没有到淬硬的地步。阿巴耶 说：纵说那铁的热度到了淬硬的地步，他把铁放进水里而铁硬了，那也是无意所成的，仍是可以的。他的用意是去水的寒气，不是要把铁淬硬。
密释纳接着说：大祭司若年老或娇弱，他们就在赎罪日前夕为他烧热水，倒进浸池的冷水里，去其寒气。
§ The mishna continues: If the High Priest was old or delicate, they would heat hot water for him on Yom Kippur eve and place it into the cold water of the ritual bath in order to temper its chill.
一条 《巴拉伊塔》 教道，拉比犹大 说：他们在赎罪日前夕把几块铁烧热，扔进浸池的冷水里，去其寒气。
It was taught in a baraita that Rabbi Yehuda said: They would heat blocks of iron on Yom Kippur eve and cast them into the cold water of the ritual bath to temper its chill.
革玛拉问：这样岂不是把铁淬硬了么——那可是赎罪日所禁的工。
The Gemara asks: But by doing so, doesn’t he harden the iron, which is a labor prohibited on Yom Kippur?
拉夫贝瓦伊 说：那几块铁的热度并没有到淬硬的地步。
Rav Beivai said: The temperature of the blocks of iron did not reach the hardening point.
阿巴耶 说：纵说那铁的热度到了淬硬的地步，他把铁放进水里而铁硬了，那也是无意所成的，仍是可以的。
Abaye said: Even if you say that the temperature of the iron reached the hardening point, the fact that the iron hardened when he placed it in the water is an unintentional act, which is permitted.
他的用意是去水的寒气，不是要把铁淬硬。
His intention was to temper the chill of the water, not to harden the iron.
阿巴耶 果真说过无意所成的是可以的么？一条 《巴拉伊塔》 里岂不是教过：经上写着「第八日要给婴孩行割礼」（利未记 12:3），由此推出：那一处纵有癞的白斑，也可以割去、给孩子行割礼么？他这样行是可以的，虽然托拉本禁人割去癞的白斑。这是 拉比约西亚 的说法。我们曾辨过这一件：何必要一节经来许它呢？他的用意并不是割去那癞，乃是要办割礼这条诫命。而 阿巴耶 说：拉比约西亚 那一句是合 拉比犹大 的意思——拉比犹大 说无意所成的也是禁的。所以那一件非另有一节经来许它不可。可见 阿巴耶 以为 拉比犹大 连无意所成的也禁。既如此，他何以又解说 拉比犹大 许人把铁块放进水里、只因他并无淬硬之意呢？
阿巴耶 果真说过无意所成的是可以的么？
And did Abaye actually say that an unintentional act is permitted?
一条 《巴拉伊塔》 里岂不是教过：经上写着「第八日要给婴孩行割礼」（利未记 12:3），由此推出：那一处纵有癞的白斑，也可以割去、给孩子行割礼么？
But wasn’t it taught in a baraita that it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), from which it is derived that one may cut the foreskin and circumcise the baby even if there is a white spot of leprosy there?
他这样行是可以的，虽然托拉本禁人割去癞的白斑。
He may do so even though the Torah prohibits excising a white spot of leprosy.
这是 拉比约西亚 的说法。
This is the statement of Rabbi Yoshiya.
我们曾辨过这一件：何必要一节经来许它呢？
And we discussed this matter: Why do I need a verse to permit it?
他的用意并不是割去那癞，乃是要办割礼这条诫命。
His intention is not to excise the leprosy but to fulfill the mitzva of circumcision.
而 阿巴耶 说：拉比约西亚 那一句是合 拉比犹大 的意思——拉比犹大 说无意所成的也是禁的。
And Abaye said: The statement of Rabbi Yoshiya is in accordance with the opinion of Rabbi Yehuda, who said that performing an unintentional act is prohibited.
所以那一件非另有一节经来许它不可。
Therefore, a special verse is necessary to permit circumcision in that case.
可见 阿巴耶 以为 拉比犹大 连无意所成的也禁。
Apparently, Abaye holds that Rabbi Yehuda prohibits even unintentional acts.
既如此，他何以又解说 拉比犹大 许人把铁块放进水里、只因他并无淬硬之意呢？
Why, then, does he explain that Rabbi Yehuda permits placing blocks of iron into the water if his intention is not to harden the iron?
革玛拉答：阿巴耶 说 拉比犹大 禁无意所成的，那只就通篇托拉里托拉之律所禁的事说。至于这里，把铁块淬硬并不是托拉之律所禁的工，乃是众贤之律所禁的，为的是保安息之日的体面。论众贤之律所禁的事，拉比犹大 也认无意所成的是可以的。
革玛拉答：阿巴耶 说 拉比犹大 禁无意所成的，那只就通篇托拉里托拉之律所禁的事说。
The Gemara answers: When Abaye said that Rabbi Yehuda prohibits unintentional acts, that applies only to actions prohibited by Torah law that appear in the whole Torah in its entirety.
至于这里，把铁块淬硬并不是托拉之律所禁的工，乃是众贤之律所禁的，为的是保安息之日的体面。
However, here, hardening the blocks of iron is not a labor prohibited by Torah law but is prohibited by rabbinic law, as a decree intended to enhance the character of Shabbat as a day of rest.
论众贤之律所禁的事，拉比犹大 也认无意所成的是可以的。
Rabbi Yehuda concedes that unintentional performance of prohibitions by rabbinic law is permitted.
他们领大祭司到 帕尔瓦厅 厅去浸第二次身；那一厅在圣地、就是圣殿的院子里。他们在他与众人之间张开一幅细麻布单，为的是体面。他洗手洗脚分别为圣，然后脱衣。拉比梅伊尔 说次序是这样：他先脱衣，然后洗手洗脚分别为圣。他下去浸第二次身。上来，擦干。他们随即把白衣拿来给他，他穿上，又洗手洗脚分别为圣。
他们领大祭司到 帕尔瓦厅 厅去浸第二次身；那一厅在圣地、就是圣殿的院子里。
They brought the High Priest to immerse a second time in the Hall of Parva, which was in the sacred area, the Temple courtyard.
他们在他与众人之间张开一幅细麻布单，为的是体面。
They spread a sheet of fine linen between him and the people in the interest of modesty.
他洗手洗脚分别为圣，然后脱衣。
And he sanctified his hands and his feet and removed his garments.
拉比梅伊尔 说次序是这样：他先脱衣，然后洗手洗脚分别为圣。
Rabbi Meir says that this was the sequence: He first removed his garments and then he sanctified his hands and his feet.
他下去浸第二次身。
He descended and immersed a second time.
上来，擦干。
He ascended and dried himself.
他们随即把白衣拿来给他，他穿上，又洗手洗脚分别为圣。
And they immediately brought him the white garments, in which he dressed, and he sanctified his hands and his feet.
早晨他穿埃及 培鲁西昂 城所产的细麻衣，值十二 一百第纳尔 ，就是一千二百第纳尔、亦即 祖兹 。那几件衣服因质地上等，价钱极贵。午后他穿印度所产的细麻衣，略便宜些，值八百 祖兹 。这是 拉比梅伊尔 的说法。众拉比说：早晨他穿值十八 一百第纳尔 的，午后穿值十二 一百第纳尔 的。合共那几件衣服值三十 一百第纳尔 。这几笔钱是公众出的；大祭司若愿添钱买更好的，就自己贴上。
早晨他穿埃及 培鲁西昂 城所产的细麻衣，值十二 一百第纳尔 ，就是一千二百第纳尔、亦即 祖兹 。
In the morning he would wear linen garments from the Egyptian city of Pelusium worth twelve maneh, 1,200 dinars or zuz.
那几件衣服因质地上等，价钱极贵。
These garments were very expensive due to their high quality.
午后他穿印度所产的细麻衣，略便宜些，值八百 祖兹 。
And in the afternoon he wore linen garments from India, which were slightly less expensive, worth eight hundred zuz.
这是 拉比梅伊尔 的说法。
This is the statement of Rabbi Meir.
众拉比说：早晨他穿值十八 一百第纳尔 的，午后穿值十二 一百第纳尔 的。
And the Rabbis say: In the morning he would wear garments worth eighteen maneh, and in the afternoon he would wear garments worth twelve maneh.
合共那几件衣服值三十 一百第纳尔 。
In total, the clothes were worth thirty maneh.
这几笔钱是公众出的；大祭司若愿添钱买更好的，就自己贴上。
These sums for the garments came from the community, and if the High Priest wished to add money to purchase even finer garments, he would add funding of his own.